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emulation the influence of developing its powers. The inspiration thus kindled, diffused and made active, will bestow on their works whatever can delight and enchant the mind, and soften and meliorate the heart."

Mr. Sargent is a self-taught genius, and influenced alone by a love of the arts, in the prosecution of his pencil, being a gentleman of fortune. He is the brother of Lucius M. Sargent, esq. the poet, and author of several admired patriotic songs.

It is somewhat singular that, although Mr. Sargent has executed two such fine paintings, his merits have been little noticed out of Boston. He is not, it is true, an artist by profession. Indeed, we have observed with regret that various subjects of general interest are confined to particular sections of the union. Much reciprocal information might be disseminated by the communications of intelligent correspondents in the different states, which will always meet a ready notice in our pages, and we shall be highly indebted to all such friends to knowledge and to their country.

EXPLANATION OF THE PICTURE.

The subject is more particularly taken from the 35th to the 8th verses, inclusive of the 10th chapter of St. Luke.

“And they cast their garments upon the colt, and they set Jesus thereon; and as he went they spread their clothes in the way.

"And when he was come nigh, even now at the descent of the Mount of Olives the whole multitude of the disciples began to rejoice and praise God with a loud voice, for all the mighty works that they had seen; saying, blessed be the king that cometh in the name of the Lord; peace in Heaven, and glory in the highest."

THE principal figure near the centre of the picture is intended to represent the person of JESUS CHRIST, scated upon the wild ass's colt, "on which never man rode."

The animal is supposed to be directed by the will of its rider, having neither bridle or other visible means of direction. The irradiation of supernatural light around the head of the Saviour, relieves and surrounds the whole figure. At the right hand of Jesus is Lazarus, who a short time before the entrance into Jerusalem, had been raised from the dead. The female next to him, with both hands raised and drape. 1y over her right arm, is Martha, the sister of Lazarus. The full length figure, with dark curled hair, is Judas Iscariot. Farther to the right of Jesus, with a bald head, is St. Peter. Above, with his head bound, is one diseased. Below, and in the foreground, a Roman soldier or Centurion, has thrown his sword at the feet of Jesus, expressive of his entire submission to his will. This act of the Centurion, is intended as a contrast to that of a conspirator in the dark corner of the picture, who in the agitation and eagerness of the moment, whilst pointing with one hand, has involuntarily drawn his dagger with the other. Near the Centurion are his wife and family. In the extreme corner of this part of the picture, is "one of those who sold doves." Higher up, leaning on his staff, a soothsayer or magician is discovered in company with the conspirators. The woman bearing an olive branch, is one of the multitude which followed Jesus. Behind her is a young female, intended for the daughter of Jarius, miraculously raised from the dead,

with her father, a ruler of the synagogue, distinguished by his raised hands and a turban on his head. Near the frame and not far from the conspirators, are two men, one of whom is showing his once crippled arm to his astonished friend.

The multitude is seen in perspective, winding over the rocks in the back ground, where it is finally lost to the view by its distance. Many are seen passing under the arches of an ancient aqueduct, at too great distance to be particularly noticed.

On the other side of the picture, and in the foreground are several females on their knees. Mary Magdalene is seen having thrown off her outward garments. The next, with her hands crossed, is intended for "Joanna, the wife of Chuza, Herod's steward," with Mary (the mother of James) and Susanna, women who had been healed of evil spirits and infirmities, "who had ministered unto Christ of their substance," and who, after the crucifixion, discovered that Jesus had risen from the sepulchre, and went and informed the apostles.

The person a little above Mary Magdalene, is Nicodemus, a Pharisee, and a ruler of the Jews, who worshipped Jesus in secret, "the same that went to him by night and said unto him. "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him," &c. A female in front of Nicodemus, has caught up the garment of Christ to put it to her lips. Below, near the feet of the ass, one of the multitude has prostrated himself to the ground, expressive of his entire devotion. A blind man, who is also lame, is behind Nicodemus, and his aged wife, who is near him, has one hand on his shoulder, while the other is raised in the moment of expectation, believing, that should he be able to touch the garment of the Saviour, he will be made to see. She is supposed to have informed him of the near approach of Christ, whilst he, full of faith and hope, gropes with his hand in full expectation of beholding the light. On the right, a tall figure, and one with a turban represent certain Greeks, "who had come up to Jerusalem, to worship at the feast of the passover;" they had a wish to see Jesus, and applied for that purpose to one of the apostles, Philip of Bethsaida, of Galilee, who is seen near them on the extreme right. At the left hand of Jesus, is John, Thomas, and others, his disciples. A man with a thin pallid countenance, who has been lame, raises his crutches in the joy of the moment denoting that he is no longer a cripple. On his left a female, with a turban, is pressing forward with her child to touch the garment of Christ, as was the custom, particularly for those who were troubled with any malady. Next to the child is seen a man, with dark visage, having a philactory on his forehead; he is one of the Pharisees, who cried out from the multitude," Master; rebuke thy disciples;" to whom Jesus answered, "I tell you if these should hold their peace, the stones would immediately cry out."

Others, who cannot see for the "press," raise their hands or their children, and shout with the multitude. Over the man with the crutches, is seen Caiaphas, the high priest, who with a few attendants, are standing at a distance on the ruins of a battered wall, beyond which rises a partial view of the city of Jerusalem, with its temple, towers, &c. Here the multitude are seen collecting upon the battlements and 'in the porch of a temple; here also mountains and lofty precipices rise, on which are castles overlooking the whole. The city is obscured by the mists, and shadows of the driving clouds, portending a rising storm.

ART X. Anecdote of Colter, one of Lewis and Clarke's party-his narrow escape. From Bradbury's travels in the interior of America, in 1809, 1810, and 1811.

THE

HE treatment experienced by Colter is to be ascribed to the circumstance of his having spent some time among the Crow Indians, a tribe at enmity with the Blackfeet nation, and accompanying them in one of their attacks upon the latter, his participation in this affair did not escape the retentive recollection of Indian memory, and when he came amongst the Blackfeet, his safety depended on secretion.

The hostility of the Blackfeet Indians in this case may be traced moreover to the circumstance of one of them having been killed by Lewis. They are on the whole, a peaceable tribe, now friendly to the United States, but like the rest, observe the lex talionis. They inhabit a part remote from the white settlements, on the head waters of the Missouri.

"This man came to St. Louis in May, 1810, in a small canoe, from the head waters of the Missouri, a distance of three thousand miles, which he traversed in thirty days; I saw him on his arrival, and received from him an account of his adventures after he had separated from Lewis and Clarke's party: one of these, from its singularity, I shall relate. On the arrival of the party on the head waters of the Missouri, Colter, observing the appearance of abundance of beaver being there, he got permission to remain and hunt for some time, which he did in company with a man of the name of Dixon, who had traversed the immense tract of country from St. Louis to the head waters of the Missouri alone. Soon after he separated from Dixon, and trapped in company with a hunter named Potts; and aware of the hostility of the Blackfeet Indians, one of whom had been killed by Lewis, they set their traps at night, and took them up early in the morning, remaining concealed during the day. They were examining their traps early one morning, in a creek about six miles from that branch of the Missouri called Jefferson's Fork, and were ascending in a canoe, when they suddenly heard a great noise, resembling the trampling of animals; but they could not ascertain the fact, as the high perpendicular banks on each side of the river impeded their view. Colter immediately pronounced it to be occasioned by Indians, and advised an instant retreat, but was accused of cowardice by Potts, who insisted that the noise was caused by buffalo, and they proceeded on. In a few minutes afterwards their doubts were removed, by a party of Indians making their appearance on both sides of the creek, to the amount of five or six hundred, who beckoned them to come ashore. As retreat was now impossible, Colter turned the head of the canoe to the shore; and at the moment of its touching, an Indian seized the rifle belonging to Potts; but Colter, who is a remarkably strong man, immediately retook it, and handed it to Potts, who remained in the canoe, and on receiving it pushed off into the river. He had scarcely quitted the shore when an arrow was shot at him, and he cried out, "Colter, I am wounded." Colter remonstrated with him on the folly of attempting to escape, and urged him to come ashore. Instead of complying, he instantly levelled his rifle at an Indian, and shot him dead on the spot. This conduct, situated as he was, may appear to

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